The Book of Ruth As an Exemplar for Faith Communities Samuel C

The Book of Ruth as an Exemplar for Faith Communities Samuel C. Long From beginning to end, the story of Ruth captures the time, the author of Ruth paints a picture of a time when the attention of the reader.1 Though a story of the ebb and flow covenant was lived out and society worked as God intended. of ancient human existence—famine and death, gleaning and This setting, combined with heavy covenantal language,7 has feasting—the story and the character of Ruth have transcended led many to see Ruth as the supreme example of covenant these ordinary occurrences. Ruth contains many elements living: “When Israel raises the question about the meaning and that make for good story—tragedy, conflict, romance, and practice of covenant, she need only consider the interaction redemption to name a few. This gripping story causes “the of Naomi and Ruth, the concern of Boaz, and the somewhat emotions of the reader to fluctuate between hope and despair negative stance of the unnamed redeemer.”8 The story holds until the very end when what began with multiple tragedies up Naomi, Ruth, and Boaz as the ideal for which the Israelites comes to a triumphant and happy conclusion.”2 Perhaps the should strive. evocative nature of the story contributes to the vastly different While exploring the dynamic of the relationship between uses of this book and the character of Ruth. Dante calls her Ruth and Boaz, the author also sets up their treatment of the “gleaner-maid, meek ancestress” of one another as a witness to what God David; Bunyan casts her as Christina’s desires in all relationships. Ruth cannot youthful companion Mercy; and Milton Neither Orpah’s nor the be confined to a love story only. Rather, uses Ruth as the paradigm for a virtuous near kinsman’s actions are it is the story of hesed—of covenantal young lady.3 Indeed, the book of Ruth wrong; they are simply not loyalty among people. While so much continues to be one of the most beloved equal to the extraordinary of the history of Israel concerns itself among the OT scriptures. In four short demands of hesed. with God’s call to holiness, including chapters, the author draws the reader holiness as a pattern of distinction from into the ancient Israelite experience and surrounding peoples, the book of Ruth tells a delightful story of faithfulness and redemption. When instead hones in on the message of hesed. Rabbi Ze’ira states, compared with OT literature containing harsh denunciations “This scroll is not concerned with either purity or defilement, and warnings for the Israelites regarding their conduct, Ruth’s either prohibition or permission. Why, then was it written? To simple tale describing a time when Israelite society functioned teach you of a magnificent reward to those who practice and as God intended is refreshing.4 dispense hesed.” 9 Similarly, Israel Bettan characterizes Ruth Ruth continues to challenge the faith community by as “little concerned with what is clean and unclean, what is holding her up as a model to be emulated. Ruth’s life, faith, permitted or forbidden. It describes customs and practices, but and faithfulness are the standard to which believers should with no attempt to confirm or deny their validity.”10 Instead compare themselves. Ruth has become more than a mere figure of focusing on these customs, the author of Ruth chooses in Israelite history. She displays characteristics that epitomize to explore the real application of these holiness laws—“the a strong, faithful, God-fearing woman. Moreover, while living religion of love” that “exalts the magnanimous spirit.”11 Indeed, in a patriarchal society, Ruth vividly embodies someone who the story of Ruth shows how one of the least of the Israelite wants to contribute to the community despite obstacles and community, one who was not even an Israelite by birth, could social mores. The book confronts nationalism, racism, bigotry, through her faithfulness play a part in bringing about David, prejudices, and misogyny. As such, it still has much to teach our and thereby join David as a hero of the faith. faith communities. To such ends, this article will focus on the Though the author exemplifies the characters of Ruth and nature of Ruth as an example of faithfulness and acceptance.5 Boaz as models of faithful living, he or she also sets up foils to these two. Orpah is not impugned for her choice to return Hesed6—the foundation of community home, yet she does not display the same remarkable character On the surface, Ruth appears to be a simple historical that Ruth does. Orpah does the expected in such a situation. narrative about days gone by. However, closer study reveals In the same way, the unnamed near redeemer is not overtly rich theological application. The story is set in the time of the critiqued, but Boaz’s actions are heralded as the appropriate Judges (Ruth 1:1)—a distressing stretch of Israelite history to be standard. Neither Orpah’s nor the near kinsman’s actions are sure. Over and over again, Judges portrays startling examples wrong; they are simply not equal to the extraordinary demands of individuals and the people of Israel as a whole disregarding of hesed. Again, the author focuses on proper conduct yet the covenant by their treatment of each other and of God. makes it clear that matters such as caring for widows and Judges concludes with the worst of these accounts—a woman keeping a family’s lineage intact are applications of hesed. is raped, cut into twelve pieces, and civil war ensues (chs. 19– As we read, we see the way in which creation should work— 21). Despite the abuses and injustices so prevalent during this according to hesed. By using a positive example of hesed, the 14 • Priscilla Papers ◆ Vol. 28, No. 4 ◆ Autumn 2014 author displays the impact of right living and the blessings that Other examples could be cited to suggest a call to follow from it. The characters are commended and rewarded disassociation with foreign peoples.14 Nevertheless, early on for a lifestyle that takes one another’s wellbeing into account, in the history of Israel there is a general acceptance of foreign setting the example for all who come after them and take the nations. Moses marries a Midianite and a Cushite (Num 12:1). message of Ruth to heart. Bettan summarizes, “[Ruth] teaches Solomon has many foreign wives (1 Kgs 11:1–3). Granted, both us of the great merit that inheres in the performance of kindly men are critiqued for these relationships, yet this critique is deeds. In other words, the law of kindness, which transcends later, implying that perhaps early on in Israelite history there national boundaries and makes all [humanity] kin, is the all had been more acceptance than many of the narratives and the embracing theme of the Book of Ruth.”12 Indeed, the most laws permit. “The farther we move away from the historical indicting aspect of Ruth is that true love, kindness and loyalty situation the more rigid a picture appears, which shows that were displayed by a foreigner and by a woman. Though the the laws gradually became idealized and unrealistic.”15 story is entertaining and enjoyable, it is more than a mere As the destruction of Jerusalem draws near and continuing moral tale to be told around the dinner table. Ruth provides after the Babylonian exile, the prophets clearly voice their edification, instruction and a challenge to the Israelites in what opposition to anything foreign, especially the gods and idols it means to reflect the hesed of their God. that the Israelites had been serving. Rendtorff suggests that this denunciation is in the context of Israel’s struggle for Hesed as a response to national and gender bias identity (religious and national) and survival.16 While some of The import of hesed in Ruth can also be extended to bigotry the law codes allow for care of foreigners, such a concept is in various forms. That is, the book functioned as a positive not seen in much of the post-exilic literature. It is out of this example for the community of Israel, displaying how they opposition that Ezra and Nehemiah command the Israelites. should live in faithfulness to outsiders in addition to one Clearly the pain of the exile, which had resulted from foreign another. In such a light, Ruth takes on a polemical tone that influence and idolatry, affects the way in which they approach chastises the Israelites for their chauvinism and provides an the surrounding nations. The religious identity of the Israelites alternative to the nationalistic views expressed in the books of is no longer centered on the land but in strict adherence to Ezra and Nehemiah. Thus the author may have had an implicit the Torah. Rendtorff characterizes the content of Ezra to agenda to balance a radical understanding of holiness and be dominated by the idea of separation and even, at times, nationalism with inclusion. As such, Ruth becomes protest hostility towards foreigners.17 Since Yahweh had been faithful literature. and restored them to the land, the remnant could no longer live If one accepts a post-exilic date, Ruth can be viewed as like those before the exile. They could not worship other gods a statement against the nationalism that arose in the post- or practice customs found in pagan nations. In addition, Ezra exilic period, especially in the form of prohibiting mixed 10:10–11 calls for the divorce of all wives of foreign descent: marriages.

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